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realized the ultimate truth, Nibbāna. Those, O great king, deities who were laypeople, they were not renunciants, these... And, great king, many hundreds of thousands of crores of other deities, householders, laypeople, enjoyers of sensual pleasures, realized the supreme ultimate Nibbāna. If, venerable Nāgasena, householders, laypeople, enjoyers of sensual pleasures, realize the supreme ultimate Nibbāna, then for what purpose do they practice these ascetic practices? For that reason, the ascetic practices are useless. If, venerable Nāgasena, diseases subside without charms and medicines, why weaken the body with emetics and purgatives? If an enemy can be subdued with fists, why use swords, spears, bows, arrows, clubs, and maces? If one can climb a tree by clinging to knotty, crooked, hollow branches, and thorny vines, why search for a long, sturdy ladder? If the humors are balanced by sleeping on the ground, why search for a soft, pleasant, grand, luxurious bed? If one can cross a fearful, dangerous, uneven wilderness alone, why search for a large, well-equipped, prepared caravan? If one can cross a river or lake by swimming, why search for a permanent bridge or boat? If one can obtain food and clothing from one's own possessions, why serve others, speak sweetly, and run back and forth? If one can find water in an undug pond, why dig wells, ponds, and lotus ponds? Just so, venerable Nāgasena, if householders, laypeople, enjoyers of sensual pleasures, realize the supreme ultimate Nibbāna, why undertake the excellent qualities of ascetic practices? There are, great king, these twenty-eight qualities of ascetic practices, true qualities, by which qualities ascetic practices are desired and longed for by all Buddhas. Which twenty-eight? Here, great king, ascetic practice is pure livelihood, pleasant fruit, blameless, not harming others, fearless, not oppressive, exclusively increasing, not declining, without deceit, protection, granting what is desired, subduing all beings, restraint, suitable, unattached, liberated, destruction of lust, destruction of hatred, Leading to the destruction of delusion, Abandoning conceit, Cutting off evil thoughts, Overcoming doubt, Destroying laziness, Abandoning discontent, Forbearance, Incomparable, Immeasurable, Leading to the destruction of all suffering— These, O great king, Are the twenty-eight qualities of the dhutaṅgas, True qualities, By which qualities the dhutaṅgas Are desired and sought by all Buddhas. Those, O great king, Who rightly practice these ascetic qualities, They are endowed with eighteen qualities. Which eighteen? Their conduct is very pure, Their practice is fully accomplished, Their bodily and verbal actions are well-guarded, Their mental conduct is very pure, Their energy is well-exerted, Fear subsides, Self-view is abandoned, Resentment ceases, Loving-kindness is established, Food is fully understood, They are respected by all beings, They are moderate in eating, They are devoted to wakefulness, They are homeless, They dwell wherever it is comfortable, They detest evil, They delight in seclusion, They are constantly diligent. Those, O great king, Who rightly practice these ascetic qualities, They are endowed with these eighteen qualities. These ten individuals, O great king, Are worthy of the ascetic qualities. Which ten? They are faithful, Conscientious, Resolute, Not deceitful, Master of their purpose, Not greedy, Desirous of training, Firm in undertaking, Not prone to complaining, Dwelling in loving-kindness. These, O great king, Are the ten individuals worthy of the ascetic qualities. Those, O great king, Who are householders, laypeople, enjoyers of sensual pleasures, Who realize the ultimate peace of Nibbāna— All of them, in previous births, Had practiced and established themselves In the thirteen ascetic qualities. Having purified their conduct and practice there, Even now, being householders, They realize the ultimate peace of Nibbāna. Just as, O great king, A skilled archer teaches his apprentices, First in the practice hall, How to string the bow, How to hold the bow, How to grip the fist, How to bend the fingers, How to place the feet, How to take the arrow, How to fix the arrow, How to draw the bow, How to hold steady, How to aim at the target... Having trained in shooting at targets of grass-men, clods, heaps of grass, straw, clay, and planks, and having gained the king's favor through his skill, he obtains excellent chariots, elephants, horses, wealth, grain, gold, silver, male and female slaves, wives, and villages. Just so, O great king, those laypeople, householders, who enjoy sensual pleasures, who realize the ultimate Nibbāna, all of them, in former births, had practiced and established the thirteen ascetic practices. Having purified their conduct and practice there, they, being laypeople even now, realize the ultimate Nibbāna. Not, O great king, without previous cultivation of the ascetic practices, does the realization of arahantship occur in a single birth. But with supreme effort, supreme practice, and such a teacher, a good friend, the realization of arahantship occurs. Or just as, O great king, a physician, a surgeon, having pleased his teacher with wealth or with good conduct, having trained in the acts of grasping, cutting, scarifying, piercing, extracting darts, washing wounds, drying, applying medicine, anointing, emesis, purgation, and enema, having been trained in the sciences, having practiced, having become skilled, approaches patients for treatment, just so, O great king, those laypeople, householders, who enjoy sensual pleasures, who realize the ultimate Nibbāna, all of them, in former births, had practiced and established the thirteen ascetic practices. Having purified their conduct and practice there, they, being laypeople even now, realize the ultimate Nibbāna. Not, O great king, for those who are not purified by the ascetic practices, does the realization of the Dhamma occur. Just as, O great king, without the sprinkling of water, seeds do not sprout, just so, O great king, for those who are not purified by the ascetic practices, the realization of the Dhamma does not occur. Or just as, O great king, for those who have not done wholesome deeds, who have not done good deeds, there is no going to a good destination, just so, O great king, by the ascetic practices... For the impure, comprehension of the Dhamma does not occur. Like the earth, O great king, is the ascetic practice for those desiring purity, by way of being a foundation. Like water, O great king, is the ascetic practice for those desiring purity, by way of washing away all defilement and impurity. Like fire, O great king, is the ascetic practice for those desiring purity, by way of burning up all the forest of defilements. Like wind, O great king, is the ascetic practice for those desiring purity, by way of blowing away all the dust of defilement and impurity. Like medicine, O great king, is the ascetic practice for those desiring purity, by way of calming all the diseases of defilement. Like nectar, O great king, is the ascetic practice for those desiring purity, by way of destroying all the poisons of defilement. Like a field, O great king, is the ascetic practice for those desiring purity, by way of growing the harvest of all virtuous qualities. Like a wish-fulfilling gem, O great king, is the ascetic practice for those desiring purity, by way of granting all desired and wished-for excellent attainments. Like a boat, O great king, is the ascetic practice for those desiring purity, by way of going to the far shore of the ocean of saṃsāra. Like a refuge for the fearful, O great king, is the ascetic practice for those desiring purity, by way of giving solace to those fearful of old age and death. Like a mother, O great king, is the ascetic practice for those desiring purity, by way of supporting those afflicted by the suffering of defilements. Like a father, O great king, is the ascetic practice for those desiring purity, for those desiring growth in wholesome things, by way of generating all virtuous qualities. Like a friend, O great king, is the ascetic practice for those desiring purity, by way of being unfailing in the search for all virtuous qualities. Like a lotus, O great king, is the ascetic practice for those desiring purity, by way of not being stained by all defilements and impurities. Like the finest perfume of four kinds, O great king, is the ascetic practice for those desiring purity, by way of dispelling the foul odor of defilements. Like the finest king of mountains, O great king, is the ascetic practice for those desiring purity, by way of being unshaken by the winds of the eight worldly conditions. Like space, O great king, is the ascetic practice for those desiring purity, by way of being everywhere free from grasping, vast, extensive, and immense. Like a river, O great king, is the ascetic practice for those desiring purity, by way of carrying away defilement and impurity... In the sense of a vehicle. Like a good guide, O great king, is the ascetic practice for those desiring purity, in the sense of crossing over the wilderness of birth, the thicket of defilements, the forest of defilements. Like a great caravan leader, O great king, is the ascetic practice for those desiring purity, in the sense of leading to the city of Nibbana, excellent and supreme, free from all fear, secure and fearless. Like a well-polished, pure mirror, O great king, is the ascetic practice for those desiring purity, in the sense of showing the true nature of formations. Like a shield, O great king, is the ascetic practice for those desiring purity, in the sense of warding off the missiles, arrows, and spears of defilements. Like an umbrella, O great king, is the ascetic practice for those desiring purity, in the sense of warding off the rain of defilements, the three kinds of fires, the heat of suffering.